[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [禪源諸詮集都序](https://indike.org/pramana/in.bauddha.taisho.2015) › 1.16.4 # 禪源諸詮集都序 1.16.4 禪源諸詮集都序 1.16.4 - **Language:** Classical Chinese ### [1.16.4](https://indike.org/pramana/in.bauddha.taisho.2015.1.16.4) 故難可了知也）明明不昧了了常知（下引佛說）盡未來際常住不滅。 名為佛性。 亦名如來藏。 亦名心地（達摩所傳是此心也）從無始際妄想翳之。 不自證得耽著生死。 大覺慜之出現於世。 為說生死等法一切皆空。 開示此心全同諸佛。 如華嚴經出現品云。 佛子。 無一眾生而不具有如來智慧。 俱以妄想執著而不證得。 若離妄想。 一切智。 自然智。 無礙智。 即得現前譬如有大經卷（喻佛智慧）量等三千大千世界（智體無邊廓周法界）書寫三千大千世界中事一切皆盡（喻體上本有恒沙功德恒沙妙用也）。 此大經卷。 雖復量等大千世界。 而全住在一微塵中（喻佛智。 全在眾生身中圓滿具足也）如一微塵（舉一眾生為例）一切微塵皆亦如是。 時有一人。 智慧明達（喻世尊也）具足成就清淨天眼。 見此經卷在微塵內（天眼力隔障見色。 喻佛眼力隔煩惱見佛智也）於諸眾生無少利益（喻迷時都不得其用。 與無不別）即起方便破彼微塵（喻說法除障）出此大經卷。 令諸眾生普得饒益（云云乃至）如來智慧亦復如是。 無量無礙普能利益一切眾生（合書寫三千世界事）具足在於眾生身中（合微塵中）但諸凡愚妄想執著。 不知不覺不得利益。 爾時如來以無障礙清淨智眼。 普觀法界一切眾生。 而作是言。 奇哉奇哉。 此諸眾生。 云何具有如來智慧。 愚癡迷惑不知不見。 我當教以聖道。 令其永離妄想執著。 自於身中得見如來廣大智慧與佛無異。 即教彼眾生修習聖道（六波羅蜜三十七道品等）令離妄想。 離妄想已證得如來無量智慧利益安樂一切眾生。 問上既云性自了了常知。 何須諸佛開示。 答此言知者。 不是證知。 意說真性不同虛空木石。 故云知也。 非如緣境分別之識。 非如照體了達之智。 直是一真如之性。 自然常知。 故馬鳴菩薩云。 真如者自體真實識知。 華嚴迴向品亦云。 真如照明為性。 又據問明品說。 知與智異。 智局於聖不通於凡。 知即凡聖皆有。 通於理智。 故覺首等九菩薩問文殊師利言。 云何佛境界智（證悟之智）云何佛境界知（本有真心）文殊答智云。 諸佛智自在三世無所礙（過去未來現在事。 無不了達。 故自在無礙）答知云。 非識所能識（不可識識者。 以識屬分別。 分別即非真知。 真知唯無念。 方見也）亦非心境界（不可以智知。 謂若以智證之。 即屬所證之境。 真知非境界。 故不可以智證。 瞥起照心。 即非真知也。 故經云。 自心取自心。 非幻成幻法。 論云。 心不見心。 荷澤大師云。 擬心即差。 故北宗看心是失真旨。 心若可看。 即是境界。 故此云非心境界）其性本清淨（不待離垢惑方淨。 不待斷疑濁方清。 故云本清淨也。 就寶性論中。 即揀非離垢之淨。 是彼性淨。 故云。 其性本清淨）開示諸群生（既云。 本淨不待斷障。 即知群生本來皆有。 但以惑翳而不自悟。 故佛開示皆令悟入。 即法華中開示悟入佛之知見。 如上所引。 佛本出世只為此事也。 彼云。 使得清淨者。 即寶性中離垢清淨也。 此心雖自性清淨。 終須悟修方得性相圓淨。 故數十本經論。 皆說二種清淨二種解脫。 今時學淺之人。 或只知離垢清淨。 離垢淨解脫。 故毀禪門即心即佛。 或只知自性清淨。 性淨解脫。 故輕於教相。 斥於持律。 坐禪調伏等行不知必須頓悟自性清淨性自解脫。 漸修令得離垢清淨。 離障解脫。 成圓滿清淨究竟解脫。 若身若心無所壅滯。 同釋迦佛也）。 > \[Therefore it is difficult to understand.\] It is clearly not obscured and distinctly ever-aware (a saying of the Buddha is cited below); extending to the ultimate limits of the future, it is eternally abiding and imperishable. It is called the buddhadhātu, also called the tathāgatagarbha, and also called the mind-ground (what Bodhidharma transmitted is this mind). From beginningless time, vikalpa has screened it, so that beings do not realize it themselves and are addicted to birth and death. The Great Awakened One, pitying them, appeared in the world to teach that birth and death and other dharmas are all empty, revealing and indicating that this mind is wholly identical to that of all Buddhas. As the "Manifestation Chapter" of the Avataṃsaka Sūtra says: "Sons of the Buddha! There is not a single sentient being that does not fully possess the wisdom of the Tathāgata; it is entirely because of vikalpa and grasping that they do not realize it. If they are freed from vikalpa, all-knowledge, natural wisdom, and unobstructed wisdom will immediately manifest before them. For example, suppose there were a great scripture scroll (a metaphor for the Buddha's wisdom) equal in extent to a trichiliocosm (the substance of wisdom is boundless, vast and encompassing the dharmadhātu), wherein all the affairs in a trichiliocosm are recorded in full (a metaphor for the substance originally possessing sands-of-the-Ganges merits and sands-of-the-Ganges wondrous functions). Although this great scripture scroll is equal in extent to a great trichiliocosm, it rests entirely inside a single atom of dust (a metaphor for the Buddha's wisdom being fully and completely present in the bodies of sentient beings). Just as in a single atom of dust (taking one sentient being as an example), so it is in all atoms of dust. At that time there was a person of luminous and penetrating wisdom (a metaphor for the World-Honoured One) who had fully perfected the pure divine eye. He saw this scripture scroll inside the atom of dust (the power of the divine eye sees form through obstructions; this is a metaphor for the power of the Buddha's eye seeing the Buddha's wisdom through defilements), without bringing the slightest benefit to sentient beings (a metaphor for how in delusion they do not obtain its function at all, which is no different from having none). Thereupon, employing skillful upāya, he broke that atom of dust (a metaphor for expounding the Dharma to eliminate obstructions) and brought out this great scripture scroll, causing all sentient beings to obtain abundant benefit (and so on). The wisdom of the Tathāgata is also just like this: immeasurable and unobstructed, universally able to benefit all sentient beings (corresponding to recording all affairs of the three-thousand worlds), fully present within the bodies of sentient beings (corresponding to within the atom of dust). It is only that ordinary foolish people have vikalpa and grasping, being unaware and unperceiving, and do not obtain benefit. At that time, the Tathāgata, with the unobstructed and pure eye of wisdom, universally gazed upon all sentient beings of the dharmadhātu and said: 'Wonderful! Wonderful! How is it that these sentient beings possess the wisdom of the Tathāgata, yet in foolishness and delusion they are unaware and unseeing? I should instruct them in the noble path, causing them to forever abandon vikalpa and grasping, and in their own bodies to see the Tathāgata's vast wisdom, which is no different from the Buddha's.' He then taught those sentient beings to cultivate the noble path (the ṣaṭpāramitā, the thirty-seven factors of awakening, etc.) to cause them to abandon vikalpa. Having abandoned vikalpa, they realized the immeasurable wisdom of the Tathāgata, benefiting and bringing peace and happiness to all sentient beings." > > Question: Above it was said that the nature is of itself distinctly ever-aware; why then is there need for all Buddhas to reveal and indicate it? > > Answer: What is called "awareness" here is not realized awareness. The meaning is that the true nature is not like empty space, wood, or stone, hence it is called "awareness." It is not like consciousness that cognizes through sensory objects, nor is it like wisdom that illumines the substance and comprehends it; it is simply that the one nature of tathatā is naturally and ever-aware. Therefore Bodhisattva Aśvaghoṣa says: "Tathatā is in its own substance real consciousness-awareness." The "Dedication Chapter" of the Avataṃsaka also says: "Tathatā has illumination as its nature." Moreover, based on what is said in the "Chapter on Asking for Clarification," awareness (zhi) differs from wisdom (jñāna): wisdom is confined to sages and does not extend to ordinary people; awareness is possessed by both ordinary people and sages, extending through both principle and wisdom. Therefore Bodhisattva Jñānaprabha and the other nine bodhisattvas asked Mañjuśrī: "What is the wisdom of the Buddha's realm (wisdom of realization)? What is the awareness of the Buddha's realm (the originally inherent true mind)?" Mañjuśrī answered regarding wisdom: "The wisdom of all Buddhas is sovereign and unobstructed throughout the three times (it comprehends all affairs of past, future, and present, hence it is sovereign and unobstructed)." He answered regarding awareness: "It cannot be cognized by consciousness (that which cannot be cognized by consciousness is because consciousness pertains to discrimination; discrimination is not true awareness; true awareness is seen only in nirvikalpa); nor is it an object-realm of the mind (it cannot be known by wisdom: that is, if one realizes it by means of wisdom, it would pertain to the object-realm realized; true awareness is not an object-realm, hence it cannot be realized by wisdom; if an illumining mind suddenly arises, that is not true awareness. Therefore a sūtra says: 'One's own mind grasping one's own mind—what is not an illusion becomes an illusory dharma.' A treatise says: 'Mind does not see mind.' Master Heze says: 'To deliberate in mind is already an error.' Therefore the Northern School's contemplation of the mind loses the true purport: if the mind could be contemplated, it would be an object-realm; hence it is said here, 'nor is it an object-realm of the mind'); its nature is originally pure (it does not wait to be freed from the defilement of afflictions to be pure; it does not wait to sever the turbidity of doubts to be clean; hence it is called 'originally pure.' In the Ratnagotravibhāga, this selects not the purity freed from defilements, but that purity of nature; hence it says: 'its nature is originally pure'); to reveal and indicate it to all living beings (since it is said to be 'originally pure without waiting to sever obstructions,' one knows that living beings originally all possess it; it is only because it is screened by delusion that they do not realize it themselves; therefore the Buddha reveals and indicates it to cause them all to awaken and enter it; this is precisely the revealing, indicating, awakening to, and entering the Buddha's vision and awareness in the Lotus Sūtra; as cited above, the Buddha originally appeared in the world solely for this matter. What that text calls 'causing them to attain purity' refers to the purity freed from defilement in the Ratnagotravibhāga. Although this mind is in its self-nature pure, one must ultimately awaken and cultivate in order to attain the complete purity of both nature and marks. Therefore tens of sūtras and treatises all speak of two kinds of purity and two kinds of vimokṣa. Nowadays people of shallow learning either only know the purity freed from defilement and the vimokṣa of purity freed from defilement, hence reviling Chan's 'mind itself is Buddha'; or they only know the purity of self-nature and the vimokṣa of purity of nature, hence slighting doctrinal marks and repudiating the upholding of the vinaya, seated dhyāna, subduing the passions, and other practices. They do not know that one must have sudden awakening to the purity of self-nature and the self-liberation of nature, and gradual cultivation to attain the purity freed from defilement and the vimokṣa freed from obstructions, perfecting complete purity and ultimate vimokṣa, so that neither body nor mind is obstructed in any way, identical to Śākyamuni Buddha). > — English (machine translation) (machine translation) - [Previous: 1.16.3](https://indike.org/pramana/in.bauddha.taisho.2015.1.16.3) - [Next: 1.17](https://indike.org/pramana/in.bauddha.taisho.2015.1.17) - [Up: 1.16](https://indike.org/pramana/in.bauddha.taisho.2015.1.16) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2015~en-mt.1.16.4) — English, machine translation ## Linked texts (1) - [宗鏡錄](https://indike.org/pramana/in.bauddha.taisho.2016.34.25) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2015.1.16.4](https://indike.org/pramana/in.bauddha.taisho.2015.1.16.4) · Pramāṇa